For some time now our first readings at Mass have been taken from the Book of Revelation. Today’s readings call us to reflect on the meaning of death and resurrection. Both the excerpt from Revelation (Revelation 11:4-12) and the gospel reading from Luke (Luke 20:27-40) address the question of what is next. From an early age we all realize that natural life for all living things eventually subsides and ceases. The emotions of fear, anxiety, confusion, anger, frustration, and resignation often accompany our contemplation of death. We just aren’t certain what, if anything, comes after our last breath.
Today’s reading from Revelation seems at first sight to be very obscure. After eating the scroll, it is a second digression by the author that describes two rather mysterious ‘witnesses’. They are referred to as “two olive trees and the two lampstands”. They were given authority to prophesy for 1,260 days or three and a half years, a conventional period for eschatological distress. These titles originally were applied by the prophet Zechariah to Joshua and Zerubbabel, the religious and civil leaders respectively, who restored the Temple and the city of Jerusalem after the return from the Babylonian Exile. Here it is possible they represent the leaders of the New Temple and the New Jerusalem, namely Peter and Paul.
The descriptive images that follow link them to Moses and Elijah, representatives of the Law and the Prophets who appeared at the Transfiguration along with Jesus, endorsing his mission, suffering, death and resurrection. Anyone who attacks them will be consumed by fire. The fire that consumes enemies reminds us of how King Ahaziah’s emissaries to Elijah were twice destroyed by fire brought down on them by God through his prophet (see 2 Kings 1).
The power to shut up the sky refers to the great drought that came on Israel in the days of Elijah (1 Kings 17). Their ability to turn water into blood and bring other plagues recalls how Moses brought the plagues to Egypt to make the Pharaoh repent and release the Israelites (Exodus 7).
After the witnesses have completed their task of giving witness to Christ and the Gospel, the “beast” comes from the Abyss, overcomes, and kills them. Their killer is the Antichrist. His coming from the Abyss indicates his demonic origins. Some see the beast as Nero, the emperor traditionally thought to have martyred both Peter and Paul. In any case, he stands for a ruler opposed to God’s people. The deaths of these prophets parallel that of their Master and Lord.
The “great city” may be either Jerusalem or Rome. Jerusalem is sometimes called Sodom by the prophets (Isaiah, Jeremiah and Ezekiel) for its moral wickedness, and for its idolatry and oppression. It is also the city where Jesus was crucified. However, Jesus could have been said to have been executed in Rome in so far as Jerusalem was under Roman rule and crucifixion was a Roman form of execution (the Jews preferred stoning). The two “witnesses” or prophets, if they are Peter and Paul, both died in Rome.
The outrage against them is repeated as they are left lying unburied for three and a half days because the “nations” will not allow their burial. In the Middle East and generally in the Muslim world, people are buried very soon after death. Their deaths are celebrated by the “inhabitants of the earth” (the world), who found the teaching of these prophets a scourge. This, of course, was only to fulfil the teaching of Jesus about the fate that would await those who preached his Gospel (see Matt 10:16-23). Things have not changed in our own day.
However, this was not the end. After three and a half days, God gave them new life. They stood up (i.e. they ‘resurrected’), and all who saw them were terrified. The killing of Christians, the making of martyrs, in the whole history of the Church has only brought new life, new energy, and new courage. A striking example in modern times was the assassination of Bishop Oscar Romero while he was saying Mass in El Salvador. The Church thrives most in time of persecution.
At the end of today’s passage, the two prophets are called up to the very presence of their Lord and, like him, ascend in a cloud, the very symbol of God’s presence.
Then comes Jesus in the Gospel. He brings us hope. Through the power of God, he re-infuses life, supernatural life, in those who have faith in him. Even some who had died, through the power of God, were brought back from the dead. The reading from Revelation reinforces the eventual fact of resurrection, and the reading from Luke addresses what happens after death.
The Sadducees (remember—they do not believe in resurrection) and scribes are once again testing Jesus. I wonder if they were as mean-spirited as the Gospels at times paint them to be, or merely good people who were programmed to think and believe in a traditional way? Although their question relates to a narrow point of Jewish law, I think what they really are asking Jesus is, what is “it” like after death? Jesus answers that the resurrection, the “it” after death, is much different than our current understanding of life.
Jesus’ answer provides comfort for those of us who believe in His message, but it is not very specific. Nor can it be, since reality must be experienced to be fully understood and appreciated. Think how difficult it is to describe to a sensory deprived person the reality you perceive with all your senses. I think Jesus is providing hope, but also addressing those emotions that we feel when we contemplate death. If we truly believe in His message, we should add to those emotions a strong sense of anticipation and peace at what is to come. My prayer today is to ask for comfort, anticipation, and peace at the time of my death, and the deaths of those I love.
May God Bless You and Grant You His Peace!